Romans 9:4
Verse
Context
Paul’s Concern for the Jews
3For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood,4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises. 5Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen.
Sermons
J. Vernon McGeeJ. Vernon McGee
H.J. Vine
R.A. Torrey
T. Austin-Sparks
Arno Clemens Gaebelein 
St. John ChrysostomSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who are Israelites - Descendants of Jacob, a man so highly favored of God, and from whom he received his name Israel - a prince of God, Gen 32:28; from which name his descendants were called Israelites, and separated unto God for his glory and praise. Their very name of Israelites implied their very high dignity; they were a royal nation; princes of the most high God. The adoption - The Israelites were all taken into the family of God, and were called his sons and first-born, Exo 4:22; Deu 14:1; Jer 31:9; Hos 11:1; and this adoption took place when God made the covenant with them at Horeb. The glory - The manifestation of God among them; principally by the cloud and pillar, and the Shekinah, or Divine presence, appearing between the cherubim over the mercy-seat. These were peculiar to the Jews; no other nation was ever thus favored. The covenants - The covenants made with Abraham, both that which relates to the spiritual seed, and that which was peculiar to his natural descendants, Gal 3:16, Gal 3:17; which covenants were afterwards renewed by Moses, Deu 29:1. Some suppose that the singular is here put for the plural, and that by covenants we are to understand the decalogue, which is termed ברית berith, or covenant, Deu 4:13. But it is more likely that the apostle alludes to the great covenant made with Abraham, and to its various renewals and extensions at different times afterwards, as well as to its twofold design - the grant of the land of Canaan, and the rest that remains for the people of God. The giving of the law - The revelation of God by God himself, containing a system of moral and political precepts. This was also peculiar to the Jews; for to no other nation had he ever given a revelation of his will. The service - Λατρεια. The particular ordinances, rites, and ceremonies of their religious worship, and especially the sacrificial system, so expressive of the sinfulness of sin and the holiness of God. The promises - The land of Canaan, and the blessings of the Messiah and his kingdom; which promises had been made and often repeated to the patriarchs and to the prophets.
Jamieson-Fausset-Brown Bible Commentary
Who are Israelites--See Rom 11:1; Co2 11:22; Phi 3:5. to whom pertaineth--"whose is" the adoption--It is true that, compared with the new economy, the old was a state of minority and pupilage, and so far that of a bond-servant (Gal 4:1-3); yet, compared with the state of the surrounding heathen, the choice of Abraham and his seed was a real separation of them to be a Family of God (Exo 4:22; Deu 32:6; Isa 1:2; Jer 31:9; Hos 11:1; Mal 1:6). and the glory--that "glory of the Lord," or "visible token of the Divine Presence in the midst of them," which rested on the ark and filled the tabernacle during all their wanderings in the wilderness; which in Jerusalem continued to be seen in the tabernacle and temple, and only disappeared when, at the Captivity, the temple was demolished, and the sun of the ancient economy began to go down. This was what the Jews called the "Shekinah." and the covenants--"the covenants of promise" to which the Gentiles before Christ were "strangers" (Eph 2:12); meaning the one covenant with Abraham in its successive renewals (see Gal 3:16-17). and the giving of the law--from Mount Sinai, and the possession of it thereafter, which the Jews justly deemed their peculiar honor (Deu 26:18-19; Psa 147:19-20; Rom 2:17). and the service of God--or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God. and the promises--the great Abrahamic promises, successively unfolded, and which had their fulfilment only in Christ; (see Heb 7:6; Gal 3:16, Gal 3:21; Act 26:6-7).
John Gill Bible Commentary
Whose are the fathers,.... Abraham, Isaac, and Jacob; for, according to the (a) Jewish writers, "they call none in Israel "fathers", but three, and they are Abraham, Isaac, and Jacob; and they call none "mothers" but four, and they are, Sarah, Rebecca, Rachel, and Leah:'' their descent from these fathers was a privilege, though they valued themselves too highly upon it; but what was the crown and glory of all, and which they took the least, though the apostle took the most notice of, is, and of whom, as concerning the flesh, Christ came; that is, either of the fathers, or of the Israelites, from whom Christ, according to his human nature, sprung; being a son of Abraham, of the tribe of Judah, of the seed of David, and the son of Mary; hence the Messiah is called , "the Messiah or Christ of Israel" (b): who is described as over all, angels and men, being the creator, upholder, and governor of them; and as having another nature, a divine one, being God, truly and properly God, blessed for evermore; in himself, and to be blessed and praised by all creatures. The apostle alludes to that well known periphrastic name of God so much used by the Jews, , "the holy, blessed God"; to which, by way of assent and confirmation, the apostle puts his Amen. Now all these particular privileges are mentioned by him, as what heightened his concern for these people; it filled him with heaviness and sorrow of heart, when he considered, that persons who had been partakers of such favours, and especially the last, that the Messiah should spring from them, be born of them, and among them, and yet that they should be given up to ruin and destruction. (a) T. Bab. Beracot, fol. 16. 2. & Gloss. in ib. (b) Targum in Isa. xvi. 1, 5. Mic. iv. 8.
Tyndale Open Study Notes
9:4 Up to this point in Romans, Paul has called the Jewish people Jews. His shift to people of Israel, here and throughout most of chs 9–11, is significant. Jew connotes national identity, but Israel emphasizes the covenant relationship of the people with God. • chosen to be God’s adopted children: The Old Testament called Israel God’s son or child to emphasize that God had selected Israel to be his own people (e.g., Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Israel’s adopted status meant that they received God’s blessing and promises, not that they were necessarily saved. • covenants: The Old Testament includes several covenants between God and the people of Israel: one with Abraham (Gen 17), one with the nation through Moses at Mount Sinai (Exod 19–24), and one with David (2 Sam 7:8-16; 23:5).
Romans 9:4
Paul’s Concern for the Jews
3For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood,4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises. 5Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen.
- Scripture
- Sermons
- Commentary
(Exodus) Exodus 13:20-22
By J. Vernon McGee4.7K03:12ExpositionalEXO 13:20EXO 14:22MAT 6:33ROM 9:4EPH 1:3In this sermon, the speaker discusses the journey of the Israelites through the wilderness after leaving Egypt. The speaker emphasizes how God provided for them by leading them with a cloud by day and a pillar of fire by night. The speaker also highlights the difference between the Israelites' experience and the experience of the church today. While the Israelites had the visible presence of God, the church walks by faith and does not require a visible presence. The speaker concludes by referencing Romans 9:4, which mentions the glory that the Israelites had as a unique aspect of their relationship with God.
(Exodus) Exodus 40:34-38
By J. Vernon McGee3.3K04:34ExodusEXO 13:21EXO 33:9EXO 40:34EXO 40:36EXO 40:38MAT 6:33ROM 9:4In this sermon, the preacher discusses the book of Exodus and how it opens in gloom in the brickyards of Egypt but closes in glory. The presence of the Lord is seen in the tabernacle, leading the people through the wilderness. The preacher emphasizes that God wants to deliver people from the slavery of sin and bring them into the glory of His presence. The sermon also highlights the importance of church members being filled with the Holy Spirit and following God's will, rather than spouting their own opinions without reference to the Word of God. The sermon concludes by focusing on the setting up of the tabernacle and how the cloud of the Lord's presence guided the Israelites in their journeys.
Christ in Isaiah - Part 2
By H.J. Vine0Christ as the ServantWisdom Of GodISA 49:1ISA 52:13ISA 53:5ISA 54:11ISA 55:1ISA 59:19MAT 2:14JHN 15:1ROM 9:41CO 1:24H.J. Vine emphasizes the profound wisdom of God as revealed through Christ in Isaiah, illustrating how the Servant of the Lord embodies divine wisdom and purpose. He contrasts the expectations of the mere religionist and the rationalist, showing that true wisdom is found in Christ, who suffered and was exalted for our salvation. The sermon highlights the significance of Christ as the true Israel and the faithful Servant, who restores and brings light to all nations. Vine also reflects on the prophetic nature of Isaiah, affirming that Christ's atoning work fulfills God's promises and secures salvation for both Israel and the Gentiles.
The Syrophoenician Woman Matthew 15:21-28
By R.A. Torrey0Persistence in PrayerFaithPSA 51:4MAT 15:21MAT 21:21MRK 7:24LUK 15:18LUK 18:42JHN 4:50ROM 9:4GAL 3:7EPH 2:15R.A. Torrey explores the story of the Syrophoenician woman in Matthew 15:21-28, emphasizing her persistent faith in seeking healing for her daughter. Despite being initially ignored by Jesus and facing cultural barriers, her earnest cries and humble approach reveal a profound understanding of her need for mercy. Torrey highlights how her faith, characterized by persistence and humility, ultimately led to her daughter's healing, illustrating that great faith can be found in unexpected places. The sermon underscores the importance of approaching God with earnestness and humility, regardless of one's background or circumstances.
Abraham's Seed
By T. Austin-Sparks0The Holy SpiritSpiritual LifeNUM 23:9ACT 2:24ACT 7:2ACT 7:51ROM 9:42CO 1:9GAL 3:7COL 2:12T. Austin-Sparks emphasizes the transformative significance of Pentecost, marking the beginning of a new spiritual era governed by the Holy Spirit. He contrasts the spiritual life that God desires with established religious practices, urging believers to heed the voice of the Spirit rather than conforming to worldly religious norms. Sparks highlights Abraham's role as a model for spiritual lineage, asserting that true children of Abraham are those who are spiritually alive and governed by the Spirit, not merely by natural descent. He stresses that the promise of God is linked to a spiritual seed, exemplified by Isaac, and that believers are called to live in the power of resurrection, which is foundational to their identity in Christ. Ultimately, he calls for a community of believers who are distinctively spiritual, marked by a heart circumcised for God, and responsive to the leading of the Holy Spirit.
The Great Vision of Hope and Its Realization
By Arno Clemens Gaebelein0ISA 2:4ISA 11:6ISA 60:1ZEC 9:9MAT 24:21ROM 8:19ROM 9:4ROM 11:26REV 11:15Arno Clemens Gaebelein preaches about the revelation of God in the Bible, highlighting the pessimistic message regarding man's condition due to sin and the history of Israel and the Gentile nations. The sermon emphasizes the Bible's paradoxical nature, revealing both darkness and light, chaos and coming righteousness. It discusses the hopeless state of humanity but also presents the Bible as the most optimistic book, offering a great Hope for the world through the Messiah. The sermon delves into the future predictions of the New Testament, portraying a message of coming tribulation and lawlessness before the establishment of God's Kingdom.
John 1:16-17
By St. John Chrysostom0JER 31:31JHN 1:17ROM 1:17ROM 8:2ROM 9:41CO 7:342CO 3:11PHP 3:3HEB 12:14John Chrysostom preaches about the abundance of grace received through Jesus Christ, contrasting it with the law given by Moses. He emphasizes that Jesus is the very Fountain of all good things, overflowing with blessings to all without diminishing His fullness. Chrysostom explains that believers have received grace upon grace, signifying a transition from old to new blessings like righteousness, faith, adoption, and sanctification. He further delves into the superiority of grace and truth brought by Jesus Christ compared to the law, highlighting the profound impact of Christ's sacrifice and redemption.
The Christ of God
By H.J. Vine0LUK 9:20JHN 1:41ROM 9:4EPH 1:15EPH 3:17H.J. Vine preaches about the significance of understanding Jesus as 'The Christ of God,' emphasizing His divine appointment as the Head and Centre of all glory in the universe. He delves into the various stages of Christ's manifestation on earth, from His birth in Bethlehem to His exaltation at the right hand of God, highlighting His power over creation, sickness, and death, proving His deity. Vine urges believers to grasp the surpassing greatness of God's power displayed in raising Christ from the dead and uniting believers with Him, ultimately leading to the assembly being with Him in heaven. He concludes by exhorting listeners to trust in the Almighty Savior and anticipate the eternal joy of seeing Jesus in His full glory.
Jeremiah 1:1
By Chuck Smith0Faithfulness of GodConsequences of DisobedienceJER 2:13ROM 9:4Chuck Smith discusses the profound message of Jeremiah 1:1, emphasizing the painful reality of a nation in decline and the significance of God's continued communication despite widespread disobedience. He outlines the tumultuous political landscape during Jeremiah's ministry, marked by five kings and the moral corruption that led to the nation's downfall. Smith highlights the faithfulness of God in sending His word to a people on the brink of destruction, illustrating the importance of recognizing and responding to divine guidance. The sermon reflects on the consequences of forsaking God and the hope found in His unwavering promises.
An Epistle to Such as Observe the Seventh Day for a Sabbath
By Isaac Penington0MAT 5:17ROM 9:4ROM 10:6GAL 3:19HEB 7:19HEB 10:9Isaac Penington preaches about the fulfillment of the law through Christ, emphasizing that the old covenant of Moses was a shadow pointing to the new covenant in the Spirit brought by Jesus. He explains that the law of commandments written in stone was a figure of the new law written in the heart by God's Spirit, making it easier to fulfill. Penington urges believers to keep the true Sabbath in the Spirit, entering into God's rest through faith and worship in truth, as opposed to the shadows of the past.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who are Israelites - Descendants of Jacob, a man so highly favored of God, and from whom he received his name Israel - a prince of God, Gen 32:28; from which name his descendants were called Israelites, and separated unto God for his glory and praise. Their very name of Israelites implied their very high dignity; they were a royal nation; princes of the most high God. The adoption - The Israelites were all taken into the family of God, and were called his sons and first-born, Exo 4:22; Deu 14:1; Jer 31:9; Hos 11:1; and this adoption took place when God made the covenant with them at Horeb. The glory - The manifestation of God among them; principally by the cloud and pillar, and the Shekinah, or Divine presence, appearing between the cherubim over the mercy-seat. These were peculiar to the Jews; no other nation was ever thus favored. The covenants - The covenants made with Abraham, both that which relates to the spiritual seed, and that which was peculiar to his natural descendants, Gal 3:16, Gal 3:17; which covenants were afterwards renewed by Moses, Deu 29:1. Some suppose that the singular is here put for the plural, and that by covenants we are to understand the decalogue, which is termed ברית berith, or covenant, Deu 4:13. But it is more likely that the apostle alludes to the great covenant made with Abraham, and to its various renewals and extensions at different times afterwards, as well as to its twofold design - the grant of the land of Canaan, and the rest that remains for the people of God. The giving of the law - The revelation of God by God himself, containing a system of moral and political precepts. This was also peculiar to the Jews; for to no other nation had he ever given a revelation of his will. The service - Λατρεια. The particular ordinances, rites, and ceremonies of their religious worship, and especially the sacrificial system, so expressive of the sinfulness of sin and the holiness of God. The promises - The land of Canaan, and the blessings of the Messiah and his kingdom; which promises had been made and often repeated to the patriarchs and to the prophets.
Jamieson-Fausset-Brown Bible Commentary
Who are Israelites--See Rom 11:1; Co2 11:22; Phi 3:5. to whom pertaineth--"whose is" the adoption--It is true that, compared with the new economy, the old was a state of minority and pupilage, and so far that of a bond-servant (Gal 4:1-3); yet, compared with the state of the surrounding heathen, the choice of Abraham and his seed was a real separation of them to be a Family of God (Exo 4:22; Deu 32:6; Isa 1:2; Jer 31:9; Hos 11:1; Mal 1:6). and the glory--that "glory of the Lord," or "visible token of the Divine Presence in the midst of them," which rested on the ark and filled the tabernacle during all their wanderings in the wilderness; which in Jerusalem continued to be seen in the tabernacle and temple, and only disappeared when, at the Captivity, the temple was demolished, and the sun of the ancient economy began to go down. This was what the Jews called the "Shekinah." and the covenants--"the covenants of promise" to which the Gentiles before Christ were "strangers" (Eph 2:12); meaning the one covenant with Abraham in its successive renewals (see Gal 3:16-17). and the giving of the law--from Mount Sinai, and the possession of it thereafter, which the Jews justly deemed their peculiar honor (Deu 26:18-19; Psa 147:19-20; Rom 2:17). and the service of God--or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God. and the promises--the great Abrahamic promises, successively unfolded, and which had their fulfilment only in Christ; (see Heb 7:6; Gal 3:16, Gal 3:21; Act 26:6-7).
John Gill Bible Commentary
Whose are the fathers,.... Abraham, Isaac, and Jacob; for, according to the (a) Jewish writers, "they call none in Israel "fathers", but three, and they are Abraham, Isaac, and Jacob; and they call none "mothers" but four, and they are, Sarah, Rebecca, Rachel, and Leah:'' their descent from these fathers was a privilege, though they valued themselves too highly upon it; but what was the crown and glory of all, and which they took the least, though the apostle took the most notice of, is, and of whom, as concerning the flesh, Christ came; that is, either of the fathers, or of the Israelites, from whom Christ, according to his human nature, sprung; being a son of Abraham, of the tribe of Judah, of the seed of David, and the son of Mary; hence the Messiah is called , "the Messiah or Christ of Israel" (b): who is described as over all, angels and men, being the creator, upholder, and governor of them; and as having another nature, a divine one, being God, truly and properly God, blessed for evermore; in himself, and to be blessed and praised by all creatures. The apostle alludes to that well known periphrastic name of God so much used by the Jews, , "the holy, blessed God"; to which, by way of assent and confirmation, the apostle puts his Amen. Now all these particular privileges are mentioned by him, as what heightened his concern for these people; it filled him with heaviness and sorrow of heart, when he considered, that persons who had been partakers of such favours, and especially the last, that the Messiah should spring from them, be born of them, and among them, and yet that they should be given up to ruin and destruction. (a) T. Bab. Beracot, fol. 16. 2. & Gloss. in ib. (b) Targum in Isa. xvi. 1, 5. Mic. iv. 8.
Tyndale Open Study Notes
9:4 Up to this point in Romans, Paul has called the Jewish people Jews. His shift to people of Israel, here and throughout most of chs 9–11, is significant. Jew connotes national identity, but Israel emphasizes the covenant relationship of the people with God. • chosen to be God’s adopted children: The Old Testament called Israel God’s son or child to emphasize that God had selected Israel to be his own people (e.g., Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Israel’s adopted status meant that they received God’s blessing and promises, not that they were necessarily saved. • covenants: The Old Testament includes several covenants between God and the people of Israel: one with Abraham (Gen 17), one with the nation through Moses at Mount Sinai (Exod 19–24), and one with David (2 Sam 7:8-16; 23:5).